Buddhism, Judaism, and The Great Cheerio Fiasco

Many Jews turn to Buddhism to rise to spiritual heights. Judaism says, "Take the whole world up with you."

For 17 years, I meditated, usually three times a day. My goal was to attain a state of elevated consciousness which the Hindus call samadhi -- the experience of the total oneness underlying the apparent multiplicity of this world.

Sri Ramakrishna, the head of my ashram’s lineage of gurus, used to say that the mind is like a pond. Because of the many ripples (thought forms), the surface of the pond cannot accurately reflect the sun of Truth. When the pond, or mind, is perfectly still (in mediation), the sun, or Truth, is perfectly reflected.

Once, during my 11th year of living at the ashram, a Hindu-style spiritual retreat, I actually experienced that transcendental state. Conducting the community’s group meditation in the shrine room, I felt my consciousness rise out of my body. I left the world of time and space behind, and entered into a state of Total Oneness.

I left the world of time and space behind, and entered into a state of Total Oneness.

I was not aware that over an hour passed in that state, or that the other members of the community had tip-toed out of the shrine room to begin their morning duties. When I finally, with great difficulty, managed to “come down” and open my eyes, it took me another fifteen minutes just to reorient my mind to this world of form and motion.

The ritual worship over, I left the shrine, took off my chuddar (prayer shawl), and was engaged in folding it, when Sister Baroda approached me. I was the schedule maker, and she asked if she could switch her cooking day with someone else in the community. Up to that point, I felt like I had been descending to earth gradually, as with a wind-filled parachute, but suddenly, Sister Baroda poked a gaping hole in my parachute. I landed with a thud, and yelled at her for disturbing my rapture. Then I angrily stalked off to my room to escape the garrulous group of ashram members chatting frivolously over breakfast.

BHU-JEWS

A large number of Jews currently practice Buddhism. Rodger Kamenetz, the author of The Jew in the Lotus, says, “A third of all Western Buddhist leaders come from Jewish roots.” Half of the participants in the Vipassana meditation retreat near Dharamsala, India, are Israelis. According to one estimate, three out of four Western visitors to the spiritual center of Tibetan Buddhism and the seat of the Dalai Lama are Jewish. Most of the street signs in Dharamsala sport Hebrew letters.

A recent cover story of the Jerusalem Report profiles three Jews who have been living in Dharamsala for years:

Venerable Tenzin Josh, formerly Steven Gluck of London;

Ruth Sonam, formerly Ruth Berliner of Northern Ireland; and

Itamar Sofer, an Israeli who fled the pressure of army service in Gaza to find peace in the Himalayas.

In describing his 253 monastic vows, such as dressing modestly and not sharing private space with women, Tenzin Josh remarks, “It’s not much different from being an Orthodox Jew.”

But he is wrong. In fact, Buddhism is -- in its essence and purpose -- the diametric opposite of Judaism.

The Four Noble Truths, which comprise the foundation of Buddhism, are:

This world is suffering.

The cause of suffering is desire.

The cessation of suffering is the cessation of desire.

The cessation of desire is achieved through practicing the Noble Eight-fold Path, which includes right speech, right action, right livelihood, etc.

The goal of Buddhism is to escape the wheel of birth and death. Since suicide leads only to reincarnation, the only effective way to escape this world is by attaining nirvana, a transcendental state of consciousness which serves as an exit pass from the wheel of birth and death.

As Tenzin Josh asserted in explaining his personal transition from a punk lifestyle in London to becoming a Buddhist monk: “Whether a punk nihilist or a Buddhist hermit, you just don’t see a point in life and want to find a way out.”

Israeli Itamar Sofer similarly explained his post-army flight to India: “What hope is there when your whole life is one ceaseless fight for personal and national survival? I just wanted to run away and find some space for myself.”

RELIGIONS OF HEAVEN, A RELIGION OF EARTH

Judaism, by contrast, is a path of total engagement with this world.

The 613 commandments of the Torah are prescriptions for how to engage every part of one’s body and every component of the physical world in consecrated action. Even a “mental” or “emotional” commandment, such as “Love your neighbor as yourself,” has specific, physical stipulations, namely: Concern yourself with your neighbor’s physical welfare, show him honor, speak well of her.

The Talmud, that vast, 63-tractate compendium of the Oral Law, delves into picayune details as a way of including every imaginable physical object in its scope. Thus, in discussing which vessel is kosher to use for washing hands upon arising, the Talmud considers clay vessels, wooden vessels, animal skins, cracked vessels, broken vessels, etc., and in so doing holds each and every object up to the light of Torah. Nothing is too mundane to be dealt with, scrutinized, and either used or dismissed for holy action.

According to Kabbalah, every physical object possesses sparks of holiness.

According to Kabbalah, every physical object possesses sparks of holiness. By using an object in the way ordained by the Torah, the sparks are released and can ascend. Jews are here in this world to elevate the entire creation.

And the lower the object or activity, the higher the sparks can rise. Thus, after using the bathroom, a Jew is obligated to recite a blessing which includes the words, “It is revealed and known before Your Throne of Glory...” The sages point out that the sanctification of this lowliest of activities gives one the potential to actually rise to the level of the Divine Throne.
In this light, we can understand a puzzling statement by the Gaon of Vilna, the great 18th century sage. The Gaon said that the other religions are like the heavens; Judaism is like the earth.

The purpose of the other religions is to transcend this world. The purpose of Judaism is to elevate this world, and in so doing, perfect oneself.

Nowhere is the dichotomy between Judaism and the Eastern religions so pronounced as in their approach to sexuality.

Buddhism, Hinduism, and Jainism all mandate celibacy as the highest path, because indulging in sex means giving in to the lower self. All the serious Bhu-Jews living in Dharamsala have renounced sex.

Torah, by contrast, takes sexuality and examines it, regulates it, prohibits it in certain relationships, and ultimately sanctifies it in marriage as the most potent way to unite with God in this world. Discipline is an essential component of sanctified sexuality. Incestuous relations, among others, are forbidden and married couples adhere to the laws of family purity, where abstention is required during the menstruation cycle.

It is a positive commandment of the Torah for a husband to sexually satisfy his wife (above and beyond the commandment of procreation). According to the Oral Tradition, the union of husband and wife is the closest that human beings can come to union with God in this world. It is the “holy of holies.”

I should note here that Indian (both Hindu and Buddhist) Tantric tradition utilizes the energy of sexual union as a spiritual tool, but Tantric sexuality is not supposed to be practiced with one’s wife. Preferably, it should be practiced with a stranger. This would be anathema in Judaism, where the highest union includes every aspect of the couple: emotional, mental, spiritual, as well as physical. That is why Judaism prohibits marital relations if either spouse is fantasizing about another person. The Shechina, the presence of God, comes to rest only when the husband and wife are acting out total oneness, on all levels.

PURPOSE AND MEANING

Another salient difference between Buddhism and Judaism is that Buddhism is a non-theistic religion. Although later Mahayana Buddhism virtually made the Buddha himself into a god, the historical Gautama Buddha (who lived in the fifth century BCE) never mentioned God. Thus, the existence of God and even the existence of an immortal soul are either denied or irrelevant in Buddhism.

Judaism, on the contrary, centers totally on God. God is not only the source of all existence, but also the source of the Torah, the intricate system of ideal behavior for humankind. All wisdom flows from God’s Torah, the instruction manual for living.

Further, God is not only the Creator of the universe, but continues to sustain it moment-by-moment, while supervising our participation in it. Living with the awareness of God's Oneness, love of God, and awe of God are three commandments which should be practiced on a constant basis.

According to Buddhism and Hinduism, this world is ultimately purposeless.

According to Buddhism and Hinduism, this world is ultimately purposeless. Hinduism, which does posit a Divine creator, describes the Divine direction of this world as lila, “playful sport,” with no more purpose and meaning than a game of ball.

According to Rabbi Aryeh Kaplan, “The foundation of Judaism and the basis of all true religion is the realization that existence is purposeful, and that man has a purpose in life. Both man and nature have meaning because they were created by a purposeful Being.” [Handbook of Jewish Thought, 1:1 and 1:2]

It is the deep intuition of this truth which makes Jews such “meaning freaks” -- those always searching for meaning in life and events -- unable to tolerate life as a couch potato. Ironically, it is this search for meaning in life which takes many Jews to the East. There they fasten on a purpose for their lives: to attain enlightenment.

Judaism maintains, however, that the purpose of life is not just spiritual consciousness, but primarily refined action. Therefore, that purpose cannot be attained by meditation alone, but through mitzvot: minutely prescribed, consecrated actions.

Of course, spiritual consciousness, or what Judaism calls kavannah, must provide the backdrop to one’s actions. A mitzvah which is done without the consciousness that one is doing the will of God -- in order to connect with God -- does not actualize its full potential. On the other hand, exalted consciousness which does not express itself in concrete actions is worthless.

The purpose of meditation -- in which Bhu-Jews spend many long hours -- is to clearly perceive ultimate Truth, in the universe and in one’s own life. Unfortunately, one can be an adept in meditation, and still commit adultery, lose one’s temper, and be bloated with pride. I have known great masters of meditation who succumbed to all three. Spiritual consciousness, in and of itself, does not lead to proper action.

THE HUMAN MISSION

The sages of the Mussar Movement (a technique of spiritual growth articulated by the 18th century Rabbi Yisrael Salanter) explain the human mission this way:

A human being consists of a soul together with a body. The soul is ever-perfect. We do not need to work on the soul. Rather, we have come into this world to perfect the body (which includes emotions and character traits). The body is like a child with which we have been entrusted. We are obligated to feed, bathe, and rest the body properly. We are obligated to discipline the body, to get it to behave properly, to engage it in acts of kindness, to prevent it from hurting itself or others. The commandments of the Torah are physical because their object is to train the body. Judaism aims not only for an enlightened mind, but for a sanctified body as well.

Therefore, although meditation was practiced by the ancient Prophets and continues to be practiced by modern Hassidim, flights of consciousness can never be more than ancillary to Judaism.

The spiritual work of a Jew is to train the face to smile at a nasty neighbor, to teach the hand to put a coin in the palm of a loathsome beggar, to restrain the tongue from making negative remarks, to feed the stomach only permissible foods, to drill the mind in judging others favorably, to educate the heart to love God, to instruct the shoulders to carry a neighbor’s load, especially that of an enemy, and to control the mouth from lashing out in anger.

The place for blissful contemplation of the Divine Oneness is not in this world but rather in the World to Come. The purpose of this world is to be a place of challenge and accomplishment. Although Jews, especially Israelis, may yearn to escape to a place of peace, our purpose in this life is better served by situations which stretch, test and demand growth.

The purpose of this world is to be a place of challenge and accomplishment, of tests that demand growth.

In the Jerusalem Report, Tenzin Josh (Steven Gluck) defines the difference between Buddhism and Judaism: “Buddhism holds that life is suffering, but the Buddha’s teachings show a clear way out of it (through Enlightenment). The Jewish idea, on the other hand, is just try to adapt.”

Wrong.

Judaism does not just resign itself to a world of darkness. Judaism advocates jumping into the fray, facing evil head-on, struggling against one’s own evil urge, rooting out baseness -- in the world and in oneself.

True, it is hard for a monk not to touch money and to live without the comforts of this world. It is even harder to labor to earn a salary and then give 10% off the top to charity, especially when you need every cent to repair your washing machine.

It is difficult to live in silence and seclusion. It is even more difficult to remain focused on God and one’s highest ideals amidst the commotion and distractions of family life.

This world is a place of challenge and attainment. The greater the challenge, the greater the attainment.

CHEERIOS AND ENLIGHTENMENT

For the last six months, I have been working on overcoming anger, which the Talmud equates to the sin of idol worship, because anger is the result of idolizing one’s own will. During the 15 years I lived in an ashram, the 16 years I practiced vegetarianism and yoga, the 17 years I engaged in meditation, I never succeeded in controlling my volatile temper.

Young children provide an ideal environment to work on overcoming anger. They are irrational, contrary, famous for interrupting the sleep cycle, demanding, and do not clean up after themselves. They also make messes, usually right after the floor has been washed, and when their mother is at the lowest point of her bio-rhythm energy cycle.

I thank God every day for my beloved children. But I also yell at them -- too much.

Now I am in a Mussar group in which, using the techniques of the Mussar teachers, I work to overcome my inveterate tendency to respond to stress by haranguing whichever culprit backed me into that corner.

Last Tuesday morning, my husband, a musical arranger, had an important recording session. Trying to model the ideal wife, I offered to prepare carrot sticks and humus to send for his lunch. He gratefully accepted, but, knowing my habitual tardiness, warned that he had to leave promptly at 8:30. “No problem,” I assured him. In any case, my six-year-old son had to be out the door by 8:20 to get to school on time. Ten minutes was exactly enough time to prepare the carrot sticks and package some humus in a smaller container. I was on top of it.

At 8:19, my son knocked over a box of Cheerios standing on the edge of the kitchen table. My jaw dropped in horror as hundreds of crunchy O’s landed all over the kitchen floor.

My mental computer screen flashed a dozen red X’s screaming ILLEGAL OPERATION. The mess. The waste. The money (the Cheerios were imported from America). The time. My self-portrait as the ideal wife.

I couldn’t get to the refrigerator to take out the carrots without pulverizing the blanket of Cheerios. If I took the time to clean it up now, I’d be late with my husband’s lunch. My first instinct was to yell at my son, and demand that he clean it up, even if it made him late for school. My second instinct was to lash out at my husband for his damned punctuality that put me under such pressure.

I didn’t yell. I didn’t get angry. In a calm tone, I sent my son off to school. Then I gingerly treaded over the Cheerios to the broom closet, got out the broom, pushed the mess over to one side, retrieved the carrots from the fridge, peeled and cut them as fast as I could, took the whole container of humus (it wouldn’t be too much, I told myself), put everything in a plastic bag, and, with a beatific smile, handed my waiting husband his lunch at 8:33.

I felt a wave of ecstasy sweep over me. I had done it! For this time at least, I had overcome my anger.

It was a bigger accomplishment than samadhi.

This article is featured in Aish.com's book:Heaven on Earth. Buy it now!

Sara Yoheved Rigler’s all-encompassing online marriage program, “Choose Connection: How to Revive and Rejuvenate Your Marriage” is available to Aish.com readers at a special price. Click here for more info: http://www.jewishworkshops.com/webinars/connection/

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About the Author

Sara Yoheved Rigler is a popular international lecturer on subjects of Jewish spirituality. She has given lectures and workshops in Israel, England, France, South Africa, Mexico, Canada, Chile, Panama, and over 35 American cities. She is one of the most popular authors on Aish.com, world’s biggest Judaism website, and is a columnist for Ami Magazine. Sara Yoheved Rigler is the author of five best-sellers: Holy Woman; Lights from Jerusalem; Battle Plans: How to Fight the Yetzer Hara (with Rebbetzin Tziporah Heller); G-d Winked; and Heavenprints . She gives a weekly Marriage Webinar for Jewish Workshops on a spiritual approach to marriage, with hundreds of members throughout the world. She lives in the Old City of Jerusalem. Her newest book, Emunah with Love and Chicken Soup, the story of Henny Machlis, the Brooklyn-born girl who became a Jerusalem legend, was was released in November, 2016. Her website is: sararigler.com.

The opinions expressed in the comment section are the personal views of the commenters. Comments are moderated, so please keep it civil.

Visitor Comments: 71

(69)
Anonymous,
March 5, 2014 11:06 PM

Misrepresentation pt 3....!

PS I realise that my response might seem dismissive of your personal experience that is referred to in the article and I apologise for this - the reason for this is that the purpose of my response was limited to addressing what I perceive to be the misrepresentation of Buddhism.PPS I now see that many others have similarly pointed out that this misrepresents aspects of Buddhism - however my comments are based on an understanding of the Buddha's teachings from the earliest recorded discourses that are available, and therefore they may be a little different.PPPS I really ought to learn the art of brevity.PeaceOli.

Sara Yoheved Rigler,
March 6, 2014 11:50 AM

Author responds

First of all, thank you for your carefully thought-out response to my article. I lived for 15 years in a Vedanta/Hindu ashram, so, although I speak of "Eastern religions," I am more educated in Hinduism than Buddhism. Nevertheless, every book on Buddhism I have ever read refers to the "Four Noble Truths" as "Truths" and lists the first as "This world is suffering." As for your statement that "Many lay Buddhists are sexually active," this proves nothing about Buddhism's attitude toward sexuality. As we all know, Gautama Buddha left his wife and child to seek Enlightenment. After he attained it, he lived a celibate life, and when his wife eventually joined him, she became a Buddhist nun. Buddhist monasteries and nunneries over the centuries attest to Buddhism's attitude that the highest path is celibacy. By contrast, Judaism holds that the highest path is sanctified (by the mitzvot) sexuality, and full engagement with the world according to the mitzvot. Your other statements about Buddhism I accept as true, since you are obviously a sincere and educated student of Buddhism.

(68)
Anonymous,
March 5, 2014 10:56 PM

Misrepresentation of Buddhism pt 2

He also encouraged lay people to be careful with sexuality given its potential to cause harm.Fourthly, to state that buddhism says that world is ultimately without purpose is not accurate. The Buddha refused to make metaphysical statements subject to speculation - his teachings are all geared towards freedom from dissatisfaction, and the realisation of a genuine happiness. He presents his teachings not as doctrines to be debated, but as tools to be used. From the buddhist perspective each and every intention act upon has a result, which can either lead to happiness or unhappiness - and from that perspective there is a great purpose to life, especially given the Buddha's message that a genuine happiness is possible.Finally, from the Buddhist perspective one can't be truly happy if one is causing harm, or living without virtue. The foundation of meditation practise is a life of non-harming - and this is based on the understanding that ultimately we all want to be happy and at peace. From the buddhist perspective, in fact, the selfishness that is at the root of harmful deeds, such as adultery, killing, stealing etc, is ultimately at the root of our own unhappiness.I think that all spiritual traditions are going to have bits of wisdom within them, and I do feel that this article is a little bit disparaging in tone towards eastern religions. I hope that we can all use what we find helpful in order to be truly happy and at peace.Oli.

(67)
Oli F,
March 5, 2014 10:56 PM

Misrepresentation of Buddhism pt 1

Whilst I do agree that there are significant differences between Jewish and Buddhist teachings, I would like to point out that, based on my understanding of Buddhism, your article gives a misleading impression of what the Buddhist teachings are about, so I feel moved to address this impression with the (lengthy!) response below. I hope you do not find this impertinent. Firstly, the translation of the noble truths provided is misleading. The Buddha did not say 'the world is suffering' - he was well aware that there are many refined types of happiness. However, he did point out that, if you look at your everyday experience, whatever type of happiness it is, it never quite fully satisfies, and even when it does seem very satisfying, it never stays that way forever. He did, however, point out the possibility of a peace / happiness that is not subject to change.Secondly, these 'truths' are not statements of fact to be accepted or rejected, but presented more like categories of experience. The 'flavour' of the teachings of Buddhism is a spirit of inquiry and they are intended to help people be happier and suffer less, they are intended to help people become more free of suffering, and they do this by directing people to closely examine their experience.Thirdly, in relation to sexuality, the Buddha's teachings do not say that this is giving in to the lower self. Many lay Buddhists are sexually active. The Buddha did, however, point out that sexual craving ultimately never satisfies, and that if you are looking for true happiness, it isn't found in sexuality (although again, the Buddha would direct you to look at your experience for yourself to check this out). (continued below....)

(66)
Moshe,
April 17, 2009 5:13 PM

The author did not put down Budhism she said that it is more "in the heavens."

Budhism can be very good, and for many people. It can help them experience spirituality.
However, it does have any emphasis on connecting the phyiscial and the spiritual, which means
a) harmonizing them to function together for the good of onesleft, society, the world, and as a means to better connect to Hashem
b) bringing down the effects of spirituality into the physical world
I'd say there are three levels:
1) mainly concerned with the physical
2) mainly concerned with the spiritual
3) equally concerned with both
These three levels exist within Jewish practice itself. However, the ultimate goal is the combining of the physical and the spiritual in the correct manner so as to connect to Hashem, to establish a good society, to be an "or lagoyim" and to inspire the world by example.

(65)
Yechiel,
October 26, 2008 10:44 AM

#41---It is importan to connect

Thank you for your statement of faith. It is one of the most beautiful ones I have read or heard.

(64)
Anonymous,
April 5, 2007 1:00 PM

Describing other faiths is not a put-down

This article does not say why Judaism is better than Buddhism or Hinduism. It highlights the differences. Perhaps if a reader feels it is a put-down of other faiths, it is only because he values those aspects of Judaism which are highlighted.

(63)
A.L.,
March 19, 2006 12:00 AM

Jewish and dismayed by this

As a Jew, I am dismayed by kiruv tactics that resort to the "why my religion is better than yours game," demean other religions, present other religions inaccurately, and stick a 'Jewishly unknowledgeable" label on other Jews enriched by the teachings of other faiths.

I personally don't feel Judiasm is well-represented by devaluing other faiths, putting down Jews able to be enriched by them, and by portraying other faiths negatively.

When we put down other faiths, we also put down the millions of people who believe in and practice them, and both those courses of action violate Jewish mitzvot of speech and behavior.

If we commit lashon hara against other faiths, and thereby the people who practice them, that does not reflect well on Judaism, Jewish values, and mitzvot.

We do not need to resort to negative comparisons in order to stand on our own and remain respectful of other faiths, in keeping with our mitzvot and a positive value system.

Many great Jewish sages, rabbis, and leaders of Jewish movements did and do engage in interfaith learning and wisdom integration, and many seek to focus positively on our commonalties, rather than negatively on our differences. It is far more productive and honorable to honor our differences rather than seek to 'one-up' them.

An article that joyously presents the rewards, benefits, and merits of Jewish teachings without comparing other faiths negatively to ours, and putting them down, is a constructive route for encouraging Jews to explore Judaism. Moreover, is it one that honors the value of respect, and our mitzvot of speech in the process.

(62)
Asaf,
November 7, 2005 12:00 AM

Not a native speaker, please forgive my spelling. regardless of whether one concieves this world as purposeless or not, Buddhism accentuates a moment to moment awarness. such mindfullness is not entirely different from what Judaism and especialy Hasidut advocates and may certainly lead one to a very appreciative estimation of our world and of his own. i resent your tendency to refer to Buddhism and Hinduism in the same breath, specifically because of the vagueness such writing arises and consequentially, encourages.i certainly admit the close kinship, which exists on some levels, between the two religions but the immense diversity characterizing each of these religions(even better to regard them here, for the sake of clarity, as a set of beliefs,or practices)forbids their binding together, as you did, in any serious and sincere discussion. your article seems to me in that context, as mostly apologetic and i understand that one of its aims is probably to bring Jews closer to Judaism; still, for Jews who are less knowledged in Judaism and more in Buddhism, this article is liable to create a strong antegonism taward Judaism either originating from their much more accurate aqcuintance with either Buddhism or Hinduism, or from a future recognition that Judaism in itself is not a monolitic set of oppinions and that just as there are some poor personalities considered by themselves and by others as spiritual masters so is the case in the Jewish world. now, some methodical clarifications: sitting meditation -Zazen in Japanese- is trully essential but by no means is it the only practice. sitting meditation allows a daily opportunity, very much like prayer, to regenarte one's spiritual capacity but is recomanded as a mean of helping oneself to gradualy achieve complete awarness, not only during and through sitting but also through all mundane activities, states and postures.

as for the spark of holliness which exists in everything, there is a very similar notion in Mahayanic Buddhism, with which the author seem to be less acquinted (to put it mildly),regarding the buddha nature. i will not elaborate on the subject here but suggest to all interested to find for themselves what it is all about. it does associate however with the issue of human mission, which certainly exists in certain prominat buddhist traditions as a fundemental core of their belief - especially those setting the Buddhisatva Ideal as their goal. finally, i urge any reader not to take what is written here either by myself or by Ms,Rigler to be the final judgement. if the subject intersets you (and i dont mean the subject of polemics)i would say your mission as living, thinking, lovemaking and feeling beings is to learn and experience for yourselves.

(61)
Michele,
March 1, 2005 12:00 AM

Thank you!

I really needed to read this article today...my children are my greatest spiritual teachers.

Thanks again for a thoughtful article -- you are terrific!

(60)
Leisa,
May 12, 2004 12:00 AM

the great cheerio fiasco

a very good article. Buddhism seeks to transcend ego through egotistical practices thereby reinforcing the ego that the practice seeks to eliminate.

(59)
Philo,
February 15, 2004 12:00 AM

Judaism vs Buddhism - A balanced and informed study

What an article! WellTwo great religions put under critical analysis.One crumbling,shown to be the G-dless sophistry that it always has been; and one standing proud in G-d's glory.

(58)
Aaron,
December 13, 2003 12:00 AM

a lot of shortsightedness in this article

If the "pros" or rationality of Judaism so outweighed the "cons" of Buddhism, then no rational, intelligent person would choose it as a spiritual path. "According to Buddhism and Hinduism, this world is ultimately purposeless." This statement is just plain wrong. Buddha kept silent on metaphysical questions of this type. As fascinating as they are to talk about, they really only lead one in circles. Upon attaining enlightenment, Buddha is rumored to have said "Done is what must have been done. I have seen the builder of this house (ego); I will not build here again." So if there is a purpose fine, if not fine. In anycase, I must submit that from my subjective point of view I cannot know what it is in its entirty. That is, Buddhists do not have a Torah that has every concievable answer in it to any possible question. That doesn't mean that they take a stance on purpose or purposelessness of the universe. Likewise, Buddhism is not atheistic or non-atheistic. If there is a God, Buddha does not pin down a definition of what It may be, nor does Buddha say there is not a God. Buddha's main point was they regardless of whether or not you believe in any concept or idea, we must look deeply into our own minds, our bodies, and external phenomenon. See what's there...then make metaphysical judgement calls. In closing, to say that Buddhism is resigned to a world of darkness is really an uneducated proposition. Why would Buddha encourage people to avoid eating meat, from killing any living thing, from lying, stealing, or sexual misconduct if he was content with vice and darkness? You'll find Buddha's dharma to be as rich in compassion and concern for others if you perhaps study Buddhism with less of an aim to debunk it. Anyway, doing so does little actual service to Judaism, as it actually puts me further off than I otherwise would be. I have been studying buddhism since age 15, and have even studied in Thailand in many Wats. You'll be hard pressed to find Buddhiss with a mission to debunk other people's beliefs.

regards,
Aaron

(57)
Anonymous,
August 7, 2003 12:00 AM

good story but you dissed good religions

I am a faithful Jew and also World Religions prof.
I liked your story, but -- you missed an important point in Buddhism and Hinduism. They do maintain that this world matters. The illusion of maya they refer to is the perception that we are all separate beings, devoid of that divine spark we honor in Kabbalah. In short, they came to some of the same conclusions as Judaism. How they got there is unique to their cultural setting and origins. Ultimately, their base is in what we call the one G_d. It may be helpful to study these religions from an awake perspective, rather than one of superiority.

(56)
jt,
January 11, 2003 12:00 AM

Thanks so much for your writings. i learned a lot. Even moreso,than the
teachings on judaism and buddhism, i am
feeling overwhelmed and grateful for your sharing of yourself and your battles in the journey of overcoming
anger. G-d bless you.

(55)
angie,
December 31, 2002 12:00 AM

Very interesting

I was looking for something like this for a long time, I have a dear buddhist friend and they have told her wrong concets about the torah, it would be interesting to let her read this article. It was very useful for me.

(54)
Susan Petre,
October 11, 2002 12:00 AM

What is a hero?

I read in your story, "Heroes: A True Story" that the Talmud says that hero is someone who overcomes his self. That would make you a hero, Sara.

(53)
c bodenheimer,
May 21, 2002 12:00 AM

BUDDHISM DIFFERS SIGNIFICANTLY FROM JUDAISM

The author did not mention zen, which is simply meditation and emphasizes a simple, natural approach to life.
Further, silence is natural to BOTH zen AND the hitbodidus of Rebbe Nachman!

(52)
dassano davis,
December 19, 2001 12:00 AM

I loved your comparisons....

I too have lived in a commune Rajneesh community and am now returning to my heritage...with lots of questions and always in love with god.

(51)
,
October 28, 2001 12:00 AM

Comments are just as good as the articles!

I love reading the various articles here, but also the comments are often just as enlightening an informative as the articles!!

Thanks to the maintainers of Aish.com that allows the viewer's input at the end of these articles. I haven't seen this on any other reigious site. It's much appreciated.

(50)
Anonymous,
August 1, 2001 12:00 AM

If I am so enlightened, why am I so lonely?

Having been involved in a number of Eastern meditation groups for over twenty years, I have met a large number of aspirant saints who were very good at quoting the "saints" they were trying to emulate, but who were very poor when it came to the tachlis of relationship management. I saw very little of the humility required to truly interact with others in a respectful way, and, consequently I observed great loneliness among this supposedly spiritual crowd. I am now back on the Jewish track, and surrounded by people who are not filled with a sense of their own greatness but with that of HaShem. The Torah teaches acceptance of ourselves as creatures of flesh and blood in whom there is a Divine Spark. In this self-acceptance lies the acceptance of others and the seeds of true relationship.

(49)
mary madia,
July 7, 2001 12:00 AM

innaccuracies can cause misunderstandings between people

I'd like to add my voice to those who've said that there are some serious innacuracies in this article. If your purpose is to inform people about he differences, we all have a responsibility to get the facts straight, so I'll help.

First, It's a common mistake to think that buddhists are just looking to "escape" the world. When one looks at the Four Noble Truths carefully, and as my teachers have so generously shared, the path out of the cycle of suffering is actually to embrace all experience unconditionally. Basically, and beautifully ironically, it's our the desire for a way out ( or in other words, our constant wish that things are otherwise, our obsessive distractedness and focus on the past and future rather than the present) that causes us to suffer. When we make peace with the whole range of our experiences,no longer lusting after pleasure and pushing away what we don't like, but accepting all of our experiences fully, we experience our lives as sacred, and completely open our hearts up to love every being in the universe. This opening up is buddhism's real aim.

Anyone who experiences a state where they percieve that they have found their way out of something (and then gets upset when they are pulled out of that state)is still attached to the idea that there is something to get out of (still concerned with oneself, attached to pleasure). Therefore they aren't really enlightened, just experincing a state of mind like many others. If I may dare say so, this is *not* samadhi, at least not Buddhist samadhi.

It seems that you've also confused Hinduism and Buddhism (Buddhists do not have "ashrams," just as Jews do not go to "mass." ) . They are very different systems, with very different practices and therefore different results of practice. I know very little about Hinduism, and it might be that it has a dualistic worldview that life is to be escaped. But I can say that as for Mahayana Buddhism (to which all the Zen and Tibetan schools belong) what you've said is a gross mischaracterization of its aim and spirit.

Furthermore, what you said about tantric sex with strangers is so off base it makes me laugh! I can only assume you were seriously misinformed.

At any rate, it seems to me as a buddhist that, with your work on yourself and your anger that you've so beautifully shared, you're "onto it." As a lay buddhist I really identify with the bit about the real challenge being being in the world among the hardships of everyday living. I just don't want you or the readers to think that buddhists are all about living away from the world. There are lay buddhists too and different paths for different people. I'd like to disagree strongly with the gentleman who said that not losing your temper was no big deal. It is the biggest of deals and I rejoice in your growth! Keep it up, sister! And remember not to get too attached to not losing your temper ;)

Mary Madia

(48)
Sharon Klein,
May 12, 2001 12:00 AM

Wonderful article

I too left Judaism in search of "greater meaning" and spirituality. I did a full circle and came right back home. When I began to fully understand what Judaism says about the path to enlightenment I realized I was in the right place. I never had Jewish education growing up. Now I am educating myself. It truly has become my path to enlightenment in every way. It is up to our modern Jewish spiritual masters to reach out to our secular brothers and sisters who are looking for more. Present it simply and lovingly. When the student is ready the teacher appears. I have been to Nepal and Jerusalem. My spiritual language is Hebrew, not sanskrit.

(47)
Franck Lasry,
May 2, 2001 12:00 AM

To each his own

One should wonder, if Buddhism/Hinduism are used as an escape, why are there some many people looking for that kind of escape ?

Perhaps they are not getting what they are looking for in Judaism, or simply have not had proper guidance and mentoring for Judaism.

Although Judaism and Eastern religions are said to prone the opposite, they are all focused on being a better person.

So many people are escaping into drugs, gambling or alcohol. At least the Hindhuim/Buddhism escape is not as harmful.

(46)
barry wicksman,
May 1, 2001 12:00 AM

Don't worry it will Pass.

Your meditive experience reminds me of the story of a Buddhist disciple who related his esoteric meditative experiences to his teacher.The teachers response was "Don't worry it will pass".

(45)
Lucy Mack,
April 24, 2001 12:00 AM

Eaqst versus West

On the whole, I find buddhism a magnificent religion, but unlike many of my generation, I have never felt the strong need to commit myself to it seriously. There is so much in our own traditions of the west, that since modernity, we have left aside, and neglected in our education.

As if to say, we have different problems to those in the long distant past. But we have the SAME problems, and for millenia humankind has searched and found ways to approach them. Why then should we thow it all out, and look to the east? Its there, as people have been saying, right in our own back yard.

I am not Jewish, but Judaism, and the kabbalah, represent to me the ancient and rich tradition of the the west, that continues to be relevant, and offer solutions to dilemmas.

So before looking to the east, look first to your own history I say.

(44)
Solomon Slovinsky,
April 21, 2001 12:00 AM

Interesting account of spiritual seeking

I just read in Rabbi Aryeh Kaplan's book JEWISH MEDITATION that meditation is an old (but mostly overlooked) practice in Judaism. According to Rabbi Kaplan, earlier Jewish meditation masters had varying degrees of contact with Sufi and even Indian masters. Let's not forget a deeper significance of the "Shema." We should maintain our own traditions but not be closed to learning, and possibly contributing, to other traditions. Thank you.

(43)
sheila,
April 21, 2001 12:00 AM

Not Necessarily Avoidance

I enjoyed reading this article, especially since I must continually be vigillant about my anger.
I disagree, however, that Buddhism is a form of spirituality that teaches avoidance of the material world. The guidelines of practice for the buddhist monks differs from what is recommended for the layperson. It is to my understanding that, according to what I've read by Thich Naht Hanh and Sogyal Rinpoche, the practice of being involved in the 'goings on' of the world/community with undistracted awareness help a person become aware of the existence of other beings which will (hopefully) aid in the growth of compassion and caring towards each other as human beings.
I agree that this is not an easy task if one does not move off of the meditation pillow long enough to go to the market place, to be challenged, to be reminded of the existence of one's own anger by a seemingly insensitive person at the grocery checkout.
Meditation has helped me become aware of my own reactions, words and behaviour towards others but there is so much more 'work' involved than that.

(42)
Chelsea,
April 20, 2001 12:00 AM

Renewal

An interesting article and timely for me as I too have looked elsewhere for a deeper meaning beyond the expectations of the Jewishness in which I was brought up - including the study of Buddhism.

You draw on many comparisons of Buddhism and Judaism, but I think that I prefer the comparison that is noted in Michael Lerner's book "Jewish Renewal".

He also discusses, as you did, the fact that Judaism and the Torah are more about social relations. But he goes on to say that individual healing will come from communities that are committed to the social and political change that allows people to heal one another.

He also feels that the fundamental difference with these New Age religions and Judaism is that the others (ie Buddhism) tend to focus on the individual and/or self and thereby ignore the oppression, abuse and struggles that exists in the world around them. You cannot transform the self without changing the political/economic world that supports this oppression and suffering. They are interconnected. This the basis of many of the stories from the Torah....such as the Jews' exodus from Egypt-a great story of how people can say "no" to a society of oppression and try to create a different kind of world where this does not exist.

Although I do believe that for myself, there are many aspects of Buddhism,etc. that have helped me in many ways and I respect and admire all those who believe in something. I also know that through all that I have learned, I have come back to Judaism. Although my return is perhaps a different way from the methods my parents taught me.

(41)
,
April 17, 2001 12:00 AM

It is Important to Connect

friedy@poboxes.com's submission is on target for those who have a healthy tradition given to them from birth.

Many of us humans were not provided with this religious backyard, and thus are forced to be seekers, searchers, not out of disrespect, but emotional hunger.

I read that Akhenaten of Egypt became enraptured and monolatristic (albeit he idolized the sun proper), because of a severe absence his father's presence.

Had someone been there to engage him emotionally and intellectually beyond the sun, and taught him of Hashem(who is always present,unlike the sun which daily disappears, and would have left Akhenaten lonely until sunrise), maybe Egypt herself might have become a eretz kadosh-holy land.

We ARE a fractured humanity, as the Hassids would say with sparks trying to rejoin. Only Hashem can see the ultimate puzzle composition, and He has His own plan for Buddhists humanity, as well as all traditions.

With time we will all know G-d perfectly, but between now and then, only a few laws guide us. The Noahist laws, as the writer mentioned are a set of negatives only which is certainly affirmable. Yes Noahism is not celebrated in synagogues and we non Jews are mostly left to our own devices in creating music, traditions, and joy that keep the Humanity alive in us.
Religious Isreal is fortunate to have a unique relation to Hashem. The rest of Noah's children may feel rather left out in the cold, which gives rise to ways of trying to connect, often resulting in a reverting to polytheism's, atheisms, and even apathies.

Humanity must be allowed rejoice for the colors Hashem painted in the sky. We need an emotionally satisfying, complete, Noahism, not just a set of rules saying no...no...no....Until this full faith with its full development and engagement is formed humanity will always resort to any paths which temporarily fill our voids.

So until then, the Buddhas, Laos Tse,Jesus's, Mohammeds, Nanaks, Zoroasters and All maker of ideas can serve to reduce stress and balance our out of wack lives. We ask that Hashem stay always with us as we venture through the Valleys of the Shadow of Death, and the Soar with Eagles wing, and try to find our way in this ever growing Universe, that we are just beginning to become aware off. I love Astronomy because by its nature, it draws me out to meet the distances of time and space. But what keeps me internally warmn as I see these worlds through my telescope, is the knowledge that Hashem has made them all, and He himself sees his own Creation through my eyes

(40)
J M,
April 16, 2001 12:00 AM

Karen Armstrong on Buddha

Ms. Armstrong former Roman C. nun, just published a wonderful work. She sees Buddhas experience of Unity as far more Judeophilic than most surmise.

(39)
Yehoshua Friedman,
April 16, 2001 12:00 AM

Yes, try your own way before someone else's

I found the article wonderful. For Western Jews and even Christians, a caution is needed regarding trying distant alien spirituality. It is important to connect with who you are first before you overlay it with something completely different. There is a danger of both missing what is good in your own backyard and also ending up with a seriously fractured personality where your spiritual elements don't really fit together. For non-Jews too, the roots of spirituality begin with the Seven Laws of Noah, the universal laws of Biblical spirituality. Rabbi Mattityahu Glazerson in his book _From Hinduism Back to Judaism_ discusses the Abrahamic origins of Eastern spirituality. The Christian theologian Harvey Cox, in _Turning East_, after examining various forms of Eastern spirituality and why they attract Western youth, ends with a Shabbos with a Hasidic rabbi in Denver!

(38)
Giza Braun,
April 15, 2001 12:00 AM

Unfair comparison between two religions

I have been a Jew practicing a form of Buddhist meditation for over twenty years. In some ways it has made me a better Jew in that I am quieter in my mind and more available for prayer which is not self centered. You mention the basic tenets of a religion which is practiced in a variety of ways. I regret that you did not intereview others because you would found very different stories. You chose only three who were retreating from the world. Actually the eight oxherding pictures presents the picture of spiritual development as returning to the marketplace. There is a tradition of engaged Buddhism as practiced by Tich Nat Hahn which also is another way. There are many more. It is unfortunate to have to present Judaism by a poor comparison to another religion so that you can prove its worth. I do not choose to follow this form of spirtual practice the way you have chosen to. It is unfortunate that my choice cannot be appreciated by those in my faith who are able to see the human being that I am, not that I choose to sit on a black cushion for an hour a day. I have enjoyed your other articles very much and will continue to read about the insights you have about your practice in your everyday life.

(37)
Efraim Lujan,
April 11, 2001 12:00 AM

Great article

The beauty and wisdom of Judaism is that it is not dualistic. The body is as important as the spirit. Dualism, the mind body split, which elevates the mind above the body has done great harm in society especially in attitudes towrd women. Judaism is of the earth and deals with things, on earth. The ethics of Judaism confronts evil like no other philosophical or religious conviction can.

(36)
John Martin,
April 10, 2001 12:00 AM

Psychology and Religion

Just finished CG Jung 1938 book and I really found his conclusions to the point on the potential positive effects of beliefs on THIS life:

":...I must point out that there is no question of belief, but of experience. Religious experience is absolute. It is indisputable. You can only say that you have never had such an experience, and your opponent will say: "Sorry, I have." And there your discussion will end.

No matter what the world thinks about religious experience, the one who has it possesses the great treasure of a thing that has provided him a source of life, meaning and beauty and that has given a new splendor to the world and mankind. He has pistis and peace.

Where is the criterium by which you could say that such a life is not legitimate, that such experience is not valid and that such pistis is mere illusion. Is there, as a matter of fact, any better truth about ultimate things than the one that helps you to live?

This is the reason why I take carefully into account the symbols produced by the unconcious mind. They are the only things able to convince the critical mind of modern people.

They are convincing for the very old fashioned reasons. They are simply overwhelming, which is an English rendering of the Latin word "convincere". The thing that cures a neurosis must be as convincing as a neurosis; and since the latter is only too real, the helpful experience must be of equal reality. It must be a very real illusion, if you want to put it pessimistically.

But what is the difference between a real illusion and a healing religious experience? It is merely a difference in words. You can say, for instance, that man is an animal with a fatally overgrown brain. This kind of thinking is the prerogative of habitual grumblers with bad digestions. Nobody can know what the ultimate things are. We must, therefore, take them as we experience them.

And if such experience helps to make your life healthier,more beautiful, more complete and satisfactory to yourself and those you love, you may safely say: "This was the grace of God."

C.G. Jung
Psychology and Religion, 1938
Yale University Press

(35)
Georgette Asherman,
April 10, 2001 12:00 AM

More complicated than that

Another great article on the Aish website.

The obsession with a 'spiritual east' is a long-time Western attitude. Indians tell me that the poorly dressed, wide-eyed, spiritual seekers roaming their country are an on-going joke. For poor countries, rich kids dropping out are a nice source of cash. While there are big theological differences from Jews, Hindus lead an earthly life grounded in food restrictions, seasonal festivals and family rituals. Some even have a holiday where you clean and change all the utensils. They value marriage and children and engage in the parent-controlled dating for marriage that Orthodox Jews practice. I am impressed with the way that they understand Jewish life better than Christians or secular Jews.

Buddhism is a very broad, varied tradition that a Korean told me is 'purified' in the U.S. This New Age mumbo-jumbo mixes complex views of different cultures to create a feel-good, but ungrounded blend. A lot is lost in translation. From what I read 'suffering' is better explained as 'minor anoyance'. Being a Budhist in the west is for many a fashion statement. If we want people to respect our practices, we should respect the sanctity of others.

I am glad that you pointed out the limitations of monastic Budhism and find Judaism a better way to deal with real life. But I think that the Jewish community makes it sound like this is a major problem. I think its a 1970's fad that lingers for a few. If people can gain focus and calmness from meditation or yoga, let them. Most young people are not spiritual but materialistic and hedonistic. They are obsessed with money, drinking and their appearance. These are not the values of Judaism or the East.

(34)
Bruce Silverman,
April 10, 2001 12:00 AM

Help- same problem

I have the same problem with my temper and have for some time known that it is tant-amount to avodah zarah. Just this pesach at the seder we were discussing " What are you a slave to?" my reponse was "my anger" (mostly directed at my children-who I also adore.)Sometimes I can see it comming and controll it, mostly I fail (in their opinion) where can I find help?

(33)
,
April 10, 2001 12:00 AM

Buddhism is about being in the world too.

Though your article has some very valid points, it is off-target concerning Buddhism's involvement in the world. As a Zen practitioner for 18 years who also has studied some Yoga, my understanding is that Zen is viewed differently from Hinduism concerning involvement in the world. This can be seen even in the fact that Hindu meditation is done with the eyes closed whereas Zen meditation is done with the eyes slightly open. My last Zen teacher was very clear that to close your eyes meant that you didn't have social consciousness. Inside and outside were to become one. In one form of Zen(Rinzai), enlightenment experiences are crucial, but they are only the beginning. After realization, a person needs to actualize this experience in the world. This is an endless process. One of my Zen teachers said that if Zen doesn't function in the marketplace, it doesn't function at all. In the other form of Zen (Soto), the most important thing is being mindful(aware) in every moment. This is similar to having kavannah in all one's actions. Again, this is a continuous process. Another Zen teacher, Thich Nhat Hanh, emphasizes engaged Buddhism, which is actually social action from a Buddhist perspective. That means seeing our common humanity and responding to the world's suffering in order to help all beings. This isn't so different from tikkun olam.
Though I am now studying mystical Judaism, it saddens me to see Buddhist practitioners, such as the ones you interviewed, who think Buddhism is about escaping the world. It also saddens me to see Buddhism portrayed as a less than valid path. My reason for currently studying Judaism rather than Buddhism has to do with the positive aspects of the Jewish path. These are aspects that many Jewish people don't know exist and that is why so many Jews go East. Hopefully, in the future, there will be more understanding between Jewish practitioners of both Judaism and the Eastern paths.

(32)
Anonymous,
April 10, 2001 12:00 AM

Preaching Biased Reporting to the Converted?

As Jews, we are offended when the media misrepresents the problems of the Middle East or when our religious beliefs and practices are distorted by Christians and Muslims. We should practice what we preach. I am Jewish and proud of my Judaism and my heritage. Therefore, as a Jew, it is surely a disappointment (to say the least) to see such a poorly written essay which distorts the facts. First of all, it is outrageous to claim that Tantric Sex is not supposed to be performed with one's wife. Sex, to Taoism and Tantric Sexuality and other commonly related Eastern sexual practices and perspectives is, just like in Judaism, "the holy of holies." A way to achieve a greater, deeper spirituality and relationship with the divine, and is best done with someone whom one loves and trusts immensely, and is best practiced in a secure, monogamous relationship. Yes, there is an understanding that some young people may want to learn from and experience a number of different partners, but that is a side note to the main point. Also, the Eastern perspective on spiritual sex most certainly focuses on the man making sure to please the woman first and foremost. How convenient that Rigler remembers to mention the spiritual traditions of Eastern sexuality as an afterthought, and when she does mention it, she skews the facts and the context. Furthermore, there are plenty of Buddhists who have sex and procreate and raise families. Nations of Buddhists have done so. Buddhism is not just for celibate monks.
Perhaps she is biased. If so, she should be much more upfront about her leanings, instead of using the guise of having a somewhat balanced opinion based on her personal experience. It doesn't matter how many years she sat in an ashram. Come on, please.
Rigler makes too much of the Buddhist idea that the world is suffering, and she doesn't put that notion into its true context. The Dalai Lama says that one of the great purposes of life is to be happy.
Finally, I will suggest that to successfully prevent oneself from throwing a tantrum when a box of Cheerios falls over is no big accomplishment that necessarily required ANY religious practice. (How about GROWING UP? Or employing some reasonable introspection/behavior modification/adult self-control? Or seeing a therapist?) Rigler's implication here is that she simply couldn't do something like that (prevent her own temper tantrums) 'til she saw the light and left Eastern religion for Judaism. Are we readers expected to make that uncompelling mental leap just to serve her attempt at a romanticized, special end to her essay? Please, everyone, give Judaism a little more credit and let's hold ourselves to higher standards.

(31)
Rafi Metz,
April 9, 2001 12:00 AM

Contemplation of G-D

Sara -
I loved your article - I conquered a terrible temper (took 30 years) and I agree that it's a wonderful accomplishment.

One thing. You say that the time for
"blissful contemplation of the Divine Oneness" is in the Olam ha Ba - I would like to suggest that our time for that in this world is during davening and certainly Torah study - Yes?

Thanks for your article -
Shalom
Rafi

(30)
Joel Ghosalkar,
April 8, 2001 12:00 AM

Very well researched article

Ms Sara has presented a well researched and thought provoking article outlining the pitfalls of the so-called superiority of Oriental spiritualism.
Being an India Jew myself, I can vouch for the emptyness and dwindling confidence for the spiritualism of the Oriental religions. Bhuddism, thought the least tainted, is, as explained by Ms Sara, fundamentally different from Judaism in terms of one's outlook towards life and GOD.
We all thank Ms Sara for explaining this so perfectly.
We all look forward to more such articles explaining Judaism's everlasting principles and relevance in the modern life.

(29)
Johnie A. Jones,
April 7, 2001 12:00 AM

Beautifully written, very informative and moving.

This is the first article I have read by Sarah Levinsky Rigler. As a student of Judaism, a lover of Israel, holding a passion for Jerusalem and being a Christian law enforcement officer in America, I found her article most enlightening, well written, informative and unbiased. To write such an educationally informative article and then sum it all up and make her point by telling of her experience with a box of Cheerios----this lady is one excellant writer. My prayer is God bless and prosper your future efforts in writing. I look forward to reading more of them. Leshana Habaa Beyerusalem

(28)
Paula Amar,
April 7, 2001 12:00 AM

Jewish meditation is alive and well!

There are many of us, who are practicing Jews who use Jewish practice of meditation. My daily morning practice includes the morning modah ani, shma, and veahavta.

I also lead mediatation on the 2nd and 4th shabbat before morning services at our Reform Congregation. I have just attended a UAHC Kallah which brought together Jewish meditators from around the U.S. and Canada to share practice and ideas.

I agree that the role of Judaism is Tikun Olam, and what better way to help repair the world than to start with one's own repair and to bring the blessings of calm and confidence into the everyday world as we help in it's repair.

All of this is a way of saying that meditation IS practiced in streams of Judaism besides the chasids. Thanks Sara for sharing your article with us. Paula Amar

(27)
Anat Eisenberg,
April 6, 2001 12:00 AM

Thank you for a good and helpful article.

Thanks for this article which I enjoyed very much. My sister-in-law is a Buddhist and a very kind and loving person. Recently I drove her to a Buddhist center so that she could take a vow of refuge with a Tibetan monk. Among the practices she promised to perform, this is typical: "Even if someone broadcasts ... all sorts of offensive remarks about one, speaking in turn of that person's qualities with a loving mind is the bodhisattvas' practice." I am very fond of my sister-in-law, and much that she does seems admirable to me. I know that many Jews are attracted to Buddhism. And yet I have always felt that there is something in it that does not fit with my beliefs. I thank Sara Levinsky Rigler for articulating these differences, and I thank you for putting her article on your web page where I could read it.

(26)
Anonymous,
April 6, 2001 12:00 AM

Great!

That was an interesting, informative article. I learned a lot! Thanks!

(25)
Carol Frank,
April 6, 2001 12:00 AM

Really well done!

A really good explanation of the fundamental differences.

(24)
Michael Marcovitz,
April 5, 2001 12:00 AM

Lost spouse to Jew-BHU\Jewish Renewal Mediatation etc...

Traditional Judaism is so broad & encompassing, that all Jews can seek and find "enlightment" from classical & contemporary Torah observant sages. The more I learn, the more fullfilling life becomes; It takes work, commitment & community ...

(23)
Love, Phoebe Tripoundous,
April 5, 2001 12:00 AM

NOW READ THIS

Print this out and read it at your leisure. I found it to be fascinating

(22)
,
April 4, 2001 12:00 AM

Eastern religions present a (friendly) challenge to Judaism

Mrs. Rigler has managed, through perserverence, effort, and aliyah, to experience the richness of a range of Jewish traditions. Her columns radiate a warmth that comes from deep within, and I look forward to reading them.

Most of us in America, though, encounter a dishwater-bland Reform/Conservative Judaism, or an ossified Orthodoxy; and few consider Chasidism an attractive or workable alternative.

I wish that our rabbis and congregations would start putting forth effort to breathe life into Judaism that's at least in the ballpark with Mrs. Rigler's. Until then, we'll continue to see Jews exploring Eastern traditions which offer a spirituality that, unfortunately, we have swept under the rug.

It would be interesting to have one of the Jew-Buhs respond, to see how they view the difference.

(20)
Lisa Baker,
April 3, 2001 12:00 AM

LOVE this site

It's odd, but when I really needed some answers I 'asked the Rabbi' and was directed to this site. Boy, did I get answers! And then, when my step-son-in-jail asked for information on Budhism and meditation (the situation that caused me to 'ask the Rabbi' in the first place), I checked my e-mail and found this article! Thankyou!

(19)
Anonymous,
April 2, 2001 12:00 AM

16 years of Buddhist chants...

Thanks for this article. In the 60's while at
Reb Shlomo's House of Love and Prayer a
friend told me that his experience while
experimenting with Buddhism is that
"Buddhism ends where Judaism begins." I
should have listened. Instead, I went on to
practice 3 brands of Nichiren Buddhism in
the next several years. Many of the leaders
of these practices were Jewish. I practiced
because doing so produced some practical
value in my personal life. I quit because of
the constant bitter warfare amongst Nicherin practitioners of various and differing stripe. It was unrelenting!

Now I am bit by bit, little by little, putting
my Jewish observasnce back together by
observing Shabbes and studying Torah. I
should have listened to my friend long ago
but now I must look ahead.

(18)
Gail Nedelman,
April 2, 2001 12:00 AM

accurate, educationally succinct

Glad to have you back on earth with "US", Ms. Levinsky-Rigler. Chag Sameach Peseach!!!

(17)
Robert Fleischman,
April 2, 2001 12:00 AM

Exciting and thought provoking

I'm from a generation of seekers. As I read the comments of people who are responding to your artictle I'm inspired by what I've read. There is a gap between the rich European grasp of Torah and the modern western oriented idealist searching for meaning. A cultural bridge is needed so that the Yeshiva educated scholar can understand and relate to the contemporay Jew of a different background and visa versa. We will develop these scholars as we always have. The study of torah in Spain was far different than the approach of Germany or Poland. Every world view has it's own connection to the Almighty. We live in a time of searching, seeking and change. The thing that binds us all together is the Almighty himself because no matter where we may be He is always One. The sages say if a person studies Torah for the wrong reasons he will eventually come to study for the right reasons because the Almighty is at the root of it all. Let us be strong and fortify ourselves in the knowledge that this is G-d's world not ours, we just need to plug in.

(16)
Ruth Percowicz,
April 2, 2001 12:00 AM

Excellent, excellent! I've just dropped my Raja Yoga meditation in which I've been engaged for more than 5 years. I share all the opinions.
But I still need to feed myself with Kabbalah.
Thank you!!

(15)
Christian Cooper,
April 2, 2001 12:00 AM

Excellent

I so much appreciate this article. Particularly, when it describes the hands-on and pro-active response of Judaism. Coming from a Christian background where the main teaching is we can do nothing - God has done it all - which ultimately frustrated me into looking hard at Christianity and Judaism, I really appreciate the detail and the Torah and the involvement of study a Jew should engage in. Thank you.

(14)
Anonymous,
April 2, 2001 12:00 AM

Read at the end of a grotty day, turned the day to gold.

Thank you Sarah for a beautiful article. After a 12-hour day in the office, a walk in the London drizzle, and nothing to look forward to at home but a family fast asleep, your article cheered me up, because when I read inner truths, I feel good inside.
What a great article!

(13)
SHI-LOH SAPIR,
April 2, 2001 12:00 AM

I AM A JEWESS.

THANK-YOU FOR THIS SITE AND A WELL WRITTEN ARTICLE DEFINING, ENCAPSULATING AND EXPRESSING THE BEAUTY OF JUDAISM AND KABBALAH.
I EMBRACED JUDAISM AND KABBALAH FOR ALL OF THE REASONS MENTIONED IN THE ARTICLE, AND EVEN MORE.
I WAS RECEIVED INTO THE FAMILY OF JEWS MAY 18, 1999. I AM HOME. IT IS GOOD.
I HAVE FORWARDED THIS LOVELY ARTICLE TO FAMILY MEMBERS WHO ACCEPT BUT DO NOT UNDERSTAND MY JEWESS-NESS.
THANK-YOU FOR PROVIDING ME WITH AN EDUCATIONAL ARTICLE WHICH IS NON-THREATENING TO THEIR BELIEFS BUT SO BEAUTIFULLY OUTLINES MINE.
BARUCH HASHEM....SHALOM.
SHI-LOH MIRIAM SHIFRA SAPIR

(12)
Anonymous,
April 2, 2001 12:00 AM

Excellent Description - inspiring.

Mrs. Rigler aptly summarized the major idealogical differences between the Eastern paths of negation and the Torah's view of acualization. The absence of a Creator in general Eastern thought is a direct correlary to its inherent negation of the physical (though not exclusive to the east). We, as Jews, and meaning freaks, should take Mrs. Rigler's insightful comments to heart, and take our place in the harmonious symphony of continual Creation, partners with God, actualizers of the world.

(11)
Ellen,
April 1, 2001 12:00 AM

No need to look for Judaism in all the wrong places!

From the 1960's, I remember Jews rushing to Buddhism and the Eastern religions and all I could feel was a great sadness and anger at the poor religious education that pushed them in that direction. My own religious education was very lacking and while I explored Buddhism briefly, my response was to dig deeper into Judaism. I found the answers I wanted but it took a long time. And it took time and patience to discuss and argue with Jewish friends who never knew that what they were looking for was right in their own backyard. What they wanted was the spiritual connection to the "supposed-to's". Ritual and mitzvot were empty of meaning. They, and I of course, never learned about elevating the mundane, of making holy the daily routines of life, of being conscious about eating and bodily functions. We didn't learn about lashon hara and we didn't learn about tikun olam other than in a social activist way, divorced from Judaism. I used to wonder how tikun olam could be a Jewish concept since that was just the neighborly and right thing to do. There was certainly nothing "spiritual" about it! How little we knew.

But I was determined to learn how and why a small religion had persevered through the centuries and it wasn't because good cooking, great holidays or memorable songs. Only recently has tradition and traditional thought returned to the segments of Judaism that threw the baby out with the bathwater several decades ago. Maybe the next generation won't feel the need to go looking for Judaism in all the wrong places.

(10)
Ilana Lieberson,
April 1, 2001 12:00 AM

Thanks for the help!

In my 12th grade English class in my public school we are discussing the 5 major world religions. Being that my teacher is very into Buddhism, we spend most of our time discussing that particular one. I often feel like lashing out at her when she subtly makes Buddhism seem like the greatest thing on earth to my class in which at least 40% of the students are Jewish. I never know what to say or how to nicely show the Jewish side (especially since she wasn't very happy about all of the times I corrected her when we were discussing Judaism), but this article definitely helped.

(9)
Charles Kuttner,
April 1, 2001 12:00 AM

wonderful article!

I have a number of Jewish friends who keep trying to find shortcuts to spirituality without having to bother with all those mitzvot. This is a terrific article, sets out everything I'd wish I had been able to say...
my thanks!
chas

(8)
jo viljoen,
April 1, 2001 12:00 AM

This story really meant a lot to me. Thank youfor sharing it with us.

(7)
Michael Katkin,
April 1, 2001 12:00 AM

Give up your day job and become a writer.

Great article. I enjoyed reading it.

(6)
Rosamond Sarah Gumpert-Jorgensen,
April 1, 2001 12:00 AM

Judiasm's Holy path is to engage in this world

An excellent analysis of both Judiasm and Buddhism. I am puzzled as to why so many Jews turn to eastern religions.

Yehoshua Friedman,
November 18, 2015 5:21 PM

Probably because you don't have their problem

The Jews who are attracted to eastern spirituality are not satisfied with the mundane. The high of meditiation is not as easily found in Judaism as in Buddhism, but it is there. I could probably improve my focus and mindfulness if I could connect with Jewish meditation, but I haven't done it. I may have to just to get through my lack of focus to do what I have to do as a Jew and a human being. You might just be a naturally focused person. In order to relate to people who are not like you, you might have to contact your wild side, bring it out, and then tame it. But if "normal" Judaism works for you, you don't have to become something you're not.

(5)
,
April 1, 2001 12:00 AM

Judaism is the middle path

It's April 2, 2001 and it's exactly one year after I discovered Judaism. I've been a communist and actively participated in social activism to try to better this world. But the atheist worldview enervated me. Really, am I just an organism who lives and die? I then turned to new age and zen buddhism. Through lucid dreaming, astral projection, and meditation I experienced literally the most out-of-this-world experiences. But what about the child beggar in the street or government corruption? Are they just illusions not to be tampered with, acting out their karmic roles.

When I discovered Judaism it blew my mind. It kept talking about G-d and yet it emphasizes how to live in this world in the most detailed (and elevated) manner. It puts a premium in helping others and trying to improve and perfect this world. It also has a great meditative tradition found in Kabbala and Hasidism. Siddharta said "the path to happiness is the middle path." If that is the case, then Judaism is my path to happiness. I'm planning to convert.

(4)
Shalom Spencer,
April 1, 2001 12:00 AM

Dear Sar,
I hope you can answer me directly as opposed to this being a post. I too was involved for years w/ eastern practices specifically w/ vipassana. I grew up in an Ultra-Orthodox community in New York though I was not raised as such. Before I returned to Yiddsihkeit I was very drawn to meditation and contemplation. Unfortunately There was no one to fill that space and answer questions and be a mentor or guide for me when I sought to answer what meditation techniques I could use to supplement a jewish way of life. I was told "Do the Mitzvas and just daven.." Well it did not work and I fled to eastern techniques. I found techniques about how to silence my mind and to notice the chatter and storm w/ in my own being. And after a time a still small voice brought me to a new expereince in Yiddishkei. I was able to appreciate davening, torah, mitzot, etc. in a new way. I am still angry that I I have encountered very few teachers w/in Yiddsihkeit who speak the language of meditation and know the deep tradition of Judaism. I still pray that I can find that teacher who is not a book but a person, who I can have a realtionship with and can help me go deeper into Judaism in an inner way. I agree with all you said in your article about Judaism. I have experienced those beautiful things about living a Jewish life too. But I also had a yearning that was not answered and met by Jewish Rabbis and Teachers. I think that is why many Israelis are running to India and elsewhere. They are seeking that void and it is not being presented in Israel. It is a still small voice which is so rich, so beautiful. Yes, it is a part of Hashem. It needs to be shared by teachers and Rabbis and now more than ever.
I pray every day that I find this voice and from the stillness of meditation a beautiful garden of flowers emerges in every word of Tfillah, Torah learned and mitzvot done.
You will need to excuse me know as I clean for Pesach.

(3)
Masha Lee,
April 1, 2001 12:00 AM

Some Wrong Information

There are many different lineages of Buddhism. You can't simply put all of Buddhism in one basket and say, that's right, the goal is to elevate one's consciousness and the heck with everyone else. That is a misunderstanding of Buddhism. Its usual practice is motivation to assist all sentient beings. Meditation in the true sense will be felt in Malkuth also. A true meditation practice takes one into the present here and now. There are many Buddhists out in the world setting up hospices, doing many good works. Buddhism is not about sitting in meditation for ones ' self only. We are all interconnected and if someone meditates properly it can raise the sparks. If people use meditation as an escape from the world. that is not true spritual practice, meditation or Buddhism. Nor is spiritual pride or indulging in anger. It is important to work on dissolving anger. And surely, floating in a fantasy world of good feelings in meditation is far from the essence of Buddhism. If this happens and a person becomes irritable to be disturbed from *meditation* there is a discrepancy in ones practice. It is far from the mark. It is possible to practice Buddhism and still believe in G-D. Many of the Bu Ju's do exactly that. Some do not. It is good that the writer overcame her anger in an instance concerning spilled cereal. However, attaining enlightenment or higher awareness is something that can assist in raising the sparks and motivate people to do good works. Buddhism is not self indulgent. . For myself I would have to link it with being present in the world for better or worse and a close relationship with G-D.
I think people can be guided by G-D even if they do not believe and one approach is not better than the other. Both Buddhism and Judaism contain a balance of wisdom and compassion. Perhaps that is why so many Jews are attracted to it. Judaism itself has a wonderful mystical tradition including meditation and contemplation. There is no urgency to step outside of our own tradition of Judaism to find this, but if one does, I would say fine but would feel sad if they left G-D out of the picture.

(2)
Garth Symonds,
April 1, 2001 12:00 AM

Meditation Has More Value Than You Suggest

I disagree with Sara Rigler's perspective on meditation and I do so as a person who strives to be an observant Jew and who a long background in the practice of yoga and significant experience of Buddhist meditation. Ms. Rigler writes "The purpose of meditation…is to clearly perceive ultimate Truth, in the universe and in one's own life. Unfortunately, one can be an adept in meditation, and still commit adultery, lose one's temper, and be bloated with pride. …Spiritual consciousness, in and of itself, does not lead to proper action." While this may be the concept of meditation in Buddhism, it is not the correct view of meditation in general and a reader might infer, incorrectly, that meditation has no role in a Jewish life.

Meditation at a primary level is the process of focus on something as Aryeh Kaplan explains in his book on Jewish Meditation. The purpose of meditation can vary with the intent of the individual. Meditation supports Judaism if it helps concentrate the mind so the mind can be in the present or if one can have a greater connection to God. This assists the process of prayer and one's interactions with the world. So often in the observant world, one encounters people who cannot concentrate the mind and do not know how to and have no idea that this is important or valuable. For them, Jewish ritual is often boring. Go into many Orthodox shuls where conversation during davening is rampant and witness this phenomenon. For those around them, this can be distracting. The meditator knows that in trying to concentrate the mind, boredom is a phenomenon which must be dealt with and not given way to.

While Ms. Rigler has much of value to say, it is a pity that she has thrown the baby out with the bathwater in failing to see the important learning which she could take from her experience in the ashram and try to apply to Judaism. This learning includes the discipline of intense meditation practice, the knowledge of the obstacles in the path of the mediator, the way that meditators can support each other through the energy of the group, and the way talk can distract the mind. It is a Jewish concept that all experience in life is for the good and comes from God for a reason. I question whether the purpose of Ms. Rigler's earlier experiences of meditation included warning Jews off meditation.

The tradition of meditation which many of the great Jewish sages practised has been largely lost in the diaspora and probably for most of Israeli Jewry as well. I would welcome an article from Ms. Rigler on the positive role of meditation for a Jew living a Jewish life.

(1)
Anonymous,
April 1, 2001 12:00 AM

Great article!

Both my husband and I (married only 2 1/2 years) practice TM (trancendental meditation) for over 25 years, but never took it any further-we use it for the health benefits. Even though I never went further with it, I laughed so hard at this article. I always wondered why so many Jews are pulled towards other culture's spiritual practices. Some years ago, I got into Native American healing ceremonies including sweat lodge rituals and experienced difficulty concealing the need to laugh out loud-all the women with these spiritual names, i.e. bear mother; grandmother wolf, etc. were all really Swartz, Leiberman; Goodman.
It seems that many women of my generation,like myself, have been on a continual quest to search for truth and meaningful understanding of life, and personal purpose on this earth. Being drawn towards Orothodoxy is ironic but makes sense, these are my roots. The community of women is strong, loving and supportive. There are beautiful rituals for every task, even though I don't understand or know them all.
This time I enjoy the journey.

I've been striving to get more into spirituality. But it seems that every time I make some progress, I find myself slipping right back to where I started. I'm getting discouraged and feel like a failure. Can you help?

The Aish Rabbi Replies:

Spiritual slumps are a natural part of spiritual growth. There is a cycle that people go through when at times they feel closer to God and at times more distant. In the words of the Kabbalists, it is "two steps forward and one step back." So although you feel you are slipping, know that this is a natural process. The main thing is to look at your overall progress (over months or years) and be able to see how far you've come!

This is actually God's ingenious way of motivating us further. The sages compare this to teaching a baby how to walk. When the parent is holding on, the baby shrieks with delight and is under the illusion that he knows how to walk. Yet suddenly, when the parent lets go, the child panics, wobbles and may even fall.

At such times when we feel spiritually "down," that is often because God is letting go, giving us the great gift of independence. In some ways, these are the times when we can actually grow the most. For if we can move ourselves just a little bit forward, we truly acquire a level of sanctity that is ours forever.

Here is a practical tool to help pull you out of the doldrums. The Sefer HaChinuch speaks about a great principle in spiritual growth: "The external awakens the internal." This means that although we may not experience immediate feelings of closeness to God, eventually, by continuing to conduct ourselves in such a manner, this physical behavior will have an impact on our spiritual selves and will help us succeed. (A similar idea is discussed by psychologists who say: "Smile and you will feel happy.")

That is the power of Torah commandments. Even if we may not feel like giving charity or praying at this particular moment, by having a "mitzvah" obligation to do so, we are in a framework to become inspired. At that point we can infuse that act of charity or prayer with all the meaning and lift it can provide. But if we'd wait until being inspired, we might be waiting a very long time.

May the Almighty bless you with the clarity to see your progress, and may you do so with joy.

In 1940, a boatload 1,600 Jewish immigrants fleeing Hitler's ovens was denied entry into the port of Haifa; the British deported them to the island of Mauritius. At the time, the British had acceded to Arab demands and restricted Jewish immigration into Palestine. The urgent plight of European Jewry generated an "illegal" immigration movement, but the British were vigilant in denying entry. Some ships, such as the Struma, sunk and their hundreds of passengers killed.

If you seize too much, you are left with nothing. If you take less, you may retain it (Rosh Hashanah 4b).

Sometimes our appetites are insatiable; more accurately, we act as though they were insatiable. The Midrash states that a person may never be satisfied. "If he has one hundred, he wants two hundred. If he gets two hundred, he wants four hundred" (Koheles Rabbah 1:34). How often have we seen people whose insatiable desire for material wealth resulted in their losing everything, much like the gambler whose constant urge to win results in total loss.

People's bodies are finite, and their actual needs are limited. The endless pursuit for more wealth than they can use is nothing more than an elusive belief that they can live forever (Psalms 49:10).

The one part of us which is indeed infinite is our neshamah (soul), which, being of Divine origin, can crave and achieve infinity and eternity, and such craving is characteristic of spiritual growth.

How strange that we tend to give the body much more than it can possibly handle, and the neshamah so much less than it needs!